April 1, 2014: John Chapter 18

The Gospel According to John Chapter 18

Originally posted Monday, April 28, 2008

General Comment: Chapters 18-19 are known as the Passion narrative containing Jesus' arrest, hearing before the High Priest, trial before Pilate, and crucifixion. Jesus' "hour" has come. We first read of this "hour" in the Cana wedding story and the theme of this certain time has been repeated on a number of occasions. Implicit in Jesus' defining the hour is his control over the events within that hour. In John 10 Jesus spoke of being the Good Shepherd who lays down his life for his flock. In vss. 17-18 we read the fascinating control Jesus has over these events. Unlike the Synoptic Gospels nothing in John is beyond Jesus control. John writes, "I lay down my life in order to take it up again," meaning this is a purposeful act he accomplishes in his own time, when he has completed the work God has sent him to finish. In John's Christology rising (resurrection and ascension to the Father) is the end of death and the very purpose of his dying. Further, "No one takes it from me, but I lay it down on my own accord." It will be Jesus and not the power of the High Priest and Pilate who sets the agenda. Finally, "I have power to lay it down and I have power to take it up again." This is John's "essential" Jesus. He not only has the power to control his life and death, he has the power and authority of God to take up (resurrect) his own life. This is not as astonishing as it seems, for, as the Word that was with God, Jesus and God are one in a unity of power and purpose. All of this is circumscribed within the command given to Jesus by the Father for it is God who wills that Jesus' death be completed in his resurrection and exaltation back to the Father.

As we read through the entire Passion narrative our understanding will be enhanced by keeping this unity in mind. We will read several occasions of great irony in the actions of the Temple authorities and Pilate. They will think they are in control, but they will act in such ways the meaning of which they cannot imagine.

It may be of interest to some to consider John's sources for his version of the narrative. We know that Mark's source is one form of the earliest layer of the oral tradition which he probably received in Rome and then adapted for the Gospel. The passion narrative is the oldest independent collection representing the oral tradition of the generation of first believers in Jesus. Some scholars suggest based on limited evidence, that Mark added information received from Peter who tradition says was in Rome before 63 CE.

Beyond Mark, we know that Matthew and Luke used Mark's Gospel as a base for their versions of the narrative which they edited. Of the two Luke shows evidence of having a secondary independent source of the whole narrative in addition to Mark. Although the jury is still out on Matthew, for now it seems he does not demonstrate having used a second source but rather he has "expanded" elements of Mark's version both theologically and reflecting the concerns of his own community.

John shows no evidence of using any of the Synoptic Gospels as a source. Nor does it appear he used any of their source material. Even though there are some interesting similarities with Luke, John's application of these in his narrative indicate that John has a source independent of all three writers. There is also evidence within John that there was an unnamed disciple of Jesus who was an eyewitness present during these last events and was part of John's community from its beginnings. We will learn more of this source in Chapter 21.

John Chapter 18:1-14 Betrayal and Arrest [see MK 14:43-52; MT 26:47-56; LK 22:47-53]

Jesus and the disciples leave Jerusalem, cross the wadi of the "winter flowing" Kidron Valley to the Mount of Olives. They came to a garden area, a place Jesus and the disciples often sat together to rest and Jesus would use the time to teach and spend the night. Judas also knew the place and knew Jesus would go there after dinner. His timing was right, waiting for Jesus to arrive before he led a small cohort of Roman soldiers supporting a police detachment from the chief priests. Jesus knows what is about to happen and takes the initiative by approaching the armed men. Although Jesus knows why they are in the garden, he asks whom they are seeking. To their answer, "the Nazorean," Jesus replies with the divine name, I AM causing the collective forces to step back and fall down. Although the I Am construction can be used as "I am he," John's inclusion of a scene where the soldiers and police all fall to the ground upon hearing the name demonstrates John's intention that this is to be understood as a divine epiphany. It is also John's reminder that Jesus, as the bearer of the divine name, has the power of God and is allowing himself to be arrested in keeping with 10:18. His power extends to the protection of his disciples as he affirms he is the one they are seeking and since they have found him they must let his disciples go (see 6:30).

Simon Peter reacts more out of instinct than bravery. He takes out his sword and cuts off the right ear lobe of Malchus, the High Priest's servant (only John mentions Peter as the one with the sword and the servants name). In words similar to but opposite in meaning of 26:39 where Jesus prays that "this cup pass from me," Jesus rejects this armed defense. He understands the cup of his suffering as the way back to the Father and to interfere would be against God's will.

John Chapter 18:12-14, 19-24 Jesus before the High Priests

Only John has Jesus appear before Annas, the father-in-law of Caiaphas, who was the High Priest from 26 to 36 CE. Annas had been the High Priest from 6 to 15 CE before he was deposed. As a bit of trivia, he was appointed by the Roman Prefect Quirinius who, according to Luke, administered the census of Judea (see LK 2:1-2) that, as the story goes, brought Mary and Joseph to Bethlehem. Annas was the head of a very powerful, wealthy and greedy family. Five of his sons became High Priests. John rightly uses the title High Priest for Annas. According to the Mishnah High Priests maintained their sacred role even after they had ceased being the appointed High Priest. John parenthetically reminds the reader of Caiaphas' role in having Jesus sentenced to death (see 11:47-53).

John's tells us very little of Jesus' time before Annas and nothing of the later hearing before Caiaphas. Annas interrogates Jesus about his disciples and his teachings. The text does not provide us with the questions Annas asked but Jesus is not intimidated by position and power. His answer is in keeping with Jewish tradition regarding such proceedings. This is not a formal trial, but an ad hoc hearing. In either case Jesus in not obligated to incriminate himself. He deflects the questions by telling Annas he can easily find answers from witnesses who have heard him teach in the Synagogues of Galilee and in the Temple precincts, for he had openly taught wherever he traveled. In effect he is pointing out the injustice of the hearing and demanding that the law be properly observed. Such apparent obstinance earns a slap in the face from one of the Temple police who takes what Jesus has said as an affront to Annas' position as a former but still active High Priest, an act condemned in the Law (see Exod. 22:28). Jesus holds his composure and reasserts his rights: if he has spoken disrespectfully then show the evidence. Whatever Annas' intent, John implies that he is unsuccessful and quickly sends Jesus, bound, to his son-in-law, Caiaphas.

John Chapter 18:15-18, 25-27 Peter Denies Jesus [see MK 14:54, 66-72; LK 2:54b-62]

Bracketing the hearing before Annas, John includes the scene of Peter's three denials of Jesus. One of the more intriguing parts of this drama is the access to the High Priest's residence that was available to the "other disciple," understood in John to be the "Disciple whom Jesus loved" and who reclined next to Jesus at the last meal (see 13:21-23). Whoever this unnamed disciple is he is often associated with Peter but is not a Galilean. He is known to Annas and is allowed to enter the High Priest's palace courtyard with Jesus while Peter waits outside the gate. For no offered reason the "other" disciple does come out and convinces the servant girl who was guarding the gate to allow Peter to enter the courtyard with him. Then follows the three successive denials: first to the gate keepers inquiry, then to the those who were with him warming their hands over a charcoal fire and finally to one of the High Priest's servants who not only was related to the man whose ear lobe Peter had cut off but had been in the garden when Jesus was arrested and had seen Peter. The three denials are followed by three blasts of the Roman trumpet from the Antonia Tower sounding the end of the third watch.

John Chapter 18:28-40 Jesus Before Pilate Part I

John's writing of the scene of Jesus before Pilate shares essential details with the Synoptic Gospels. A number of the differences are in certain details which show knowledge of Jewish customs and locations. Jesus was brought to the Praetorium, an ornate palace on the West Hill overlooking the city. It had been built by Herod the Great in 23 BCE and, according to Josephus, was used as a residence by the Roman Prefects when they were in Jerusalem during major festivals. Most of Pilate's Cohort would be housed in the Antonia Tower, Herod's former palace, on the East Hill.

Early on Friday morning, the day of Preparation and the day before Passover, the chief priests and Temple police bring Jesus to Pilate for trial. They will not enter the Praetorium lest they become ritually unclean and be required to wait thirty days in order to correctly eat the Passover meal. Pilate is used to these odd Jewish customs and tolerates them to avoid useless disputes. He asks for the charge being brought against Jesus but the officials are not specific. It is on the authority of their word that they bring Jesus to Pilate, not for a trial, but for an execution. Pilate's response that they take him and judge Jesus under Jewish law is odd and probably reflects John's attempt to, as other Gospel writers have, shift the blame for Jesus' death from Roman hands to the Jewish leadership. This is especially likely given the presence of a ban which prevented the leadership from using the death penalty. In addition our text gives ample evidence of Pilate's reluctance to try Jesus, not at all in keeping with what we know about Pilate but in keeping with John's purpose.

Pilate's question of Jesus, "Are you the King of the Jews?" provides us with the unreported information that was probably presented by the officials, or which Pilate knew from his own sources. The charge is political. Jesus has claimed to be the King of the Jews. Some writers have suggested that Jesus made no such claim and the charge is created by the leadership as the only way they can use the Romans as executioners. However, John's wording is very clear on several occasions in which Jesus accepted the title of Messiah which in Jewish understanding is an identification as the Son of David, the coming King-Messiah (see 4:25-26). In addition, in Jesus' interrogation by Pilate, when asked if he is the King of the Jews, his answer is unambiguous. He speaks about the nature of his Kingdom as not being of this world, a point lost on Pilate. Jesus changes the meaning of the kingship for which he was born (vs.36), but he does not reject kingship. As far as John is concerned, Jesus is a King. His later comment  that Pilate would have no power over him at all had it not been given to him from above (vs.11) is as much as saying Jesus' power, which comes from above, is greater than Rome. Pilate, as was Pharaoh, is but a player on a larger stage.

Pilate finds no case against Jesus which would require a death penalty. Perhaps we are to assume that all the discussion about Kingship and Jesus' acceptance of kingship as a reasonable understanding of why God has sent him, were considered by Pilate to be delusions of a mad man. He offers to release Jesus but the Jewish leadership is intent on having its way. They shout out their demand that Pilate release Bar'Abbas, the revolutionary. In one of John's ironic twists, they demand the release of the son (Bar) of the father (Abbas) in the place of the Son of the Father.